pendent reals is an idea which contradicts itself. But of this naturally Common Sense has no knowledge at all, and it therefore blindly proceeds with its impossible task.
That task is to defend the absolute character of goodness by showing that the discrepancies which it presents disappear in the end, and that these discrepant features, none the less, survive each in its own character. But by popular Ethics this task usually is not understood. It directs itself therefore to prove the coincidence of self-seeking and benevolence, or to show, in other words, that self-sacrifice, if moral, is impossible. And with this conclusion reached, in its opinion, the main problem would be solved. Now I will not ask how far in such a consummation its ultimate ends would, one or both, have been subordinated; for by its conclusion, in any case, the main problem is not touched. We have already seen that our desires, whether for ourselves or for others, do not stop short of perfection. But where each individual can say no more than this, that it has been made worth his while to regard others’ interests, perfection surely may be absent. And where the good aimed at is absent, to affirm that we have got rid of the puzzle offered by goodness seems really thoughtless. It is, however, a thoughtlessness which, as we have perceived, is characteristic; and let us pass to the external means employed to produce moral harmony.
Little need here be said. We may find, thrust forward or indicated feebly, a well-worn contrivance. This is of course the deus ex machina, an idea which no serious student of first principles is called on to consider. A God which has to make things what otherwise, and by their own nature, they are not,
